1)

(a)Our Mishnah now discusses the different stages of Isur of an Olas ha'Of, which is similar to Chatas ha'Of in most respects. It enters the realm of Pigul, Nosar and Tum'ah - immediately after the Mitzuy ha'Dam ...

(b)... and it remains subject to Me'ilah - until it has been burned on the Mizbe'ach and some of the ashes have been taken (as part of the pan-full of ashes that are taken each morning in the form of T'rumas ha'Deshen) and deposited beside the Mizbe'ach (the completion of its Mitzvah) ...

(c)... since it has no Heter le'Kohanim.

2)

(a)Pigul, Nosar and Tum'ah take effect on ...

1. ... Parim ha'Nirafin and Se'irim ha'Nisrafin - after the Haza'as ha'Dam.

2. ... Olos and Zivchei Shalmei Tzibur - after the Z'rikas ha'Dam.

(b)The Machsheves Pigul of Parim ha'Nirafin and Se'irim ha'Nisrafin must have taken place - during the Shechitah.

(c)Me'ilah applies to them - until its Basar is completely burned (in the Beis ha'Deshen) and has turned into ashes.

3)

(a)The skin of the Olah and the Basar of the Zivchei Shalmei Tzibur - are not subject to Me'ilah.

(b)Me'ilah applies to the Basar (and Emurin) of the Olah and the Emurin of Zivchei Shalmei Tzibur - until some of their ashes have been deposited in the Beis ha'Deshen (as we explained by Olas ha'Of).

4)

(a)The Sh'tei ha'Lechem, the Lechem ha'Panim and all Menachos become subject to Me'ilah - the moment they have been declared Hekdesh (like all other Kodshim mentioned up to now).

(b)The Sh'tei ha'Lechem become ...

1. ... Pasul through contact with a T'vul-Yom and a Mechusar Kipurim and ...

2. ... renders eligible to have the Korban that accompanies them Shechted - when a crust forms on the top layer of the baking loaves.

(c)The Tana does not include in this list the fact that they become subject to Linah - because they can in fact, be eaten for at least two days (sometimes even three) after they have been baked.

(d)Once the Z'rikas ha'Dam of the Korban has taken place, the loaves are no longer subject to Me'ilah (since the Kohanim are now permitted to eat them). The three Isurim that take effect at this stage are - Pigul, Nosar and Tum'ah.

5)

(a)The Lechem ha'Panim become Pasul through contact with a T'vul-Yom and a Mechusar Kipurim when the baking bread forms a crust (like the Sh'tei ha'Lechem) - and that is also when they may be placed on the Shulchan.

(b)Bringing ...

1. ... the Bazichei (small bowls of) Levonah on the Mizbe'ach - renders the Lechem ha'Panim subject to Pigul, Nosar and Tum'ah, as does ...

2. ... bringing the Kometz on the Mizbe'ach to the Minchah.

(c)Both the Lechem ha'Panim and the remainder of the Minchah are no longer subject to Me'ilah from then on - because that is when the Kohanim become permitted to eat them.

(d)Even though, once the Kometz has been brought, the Minchah is no longer subject to Me'ilah, as we just learned - the Kometz itself (like the Emurim of a Korban) is.

6)

(a)According to Rav, the ashes of the Tapu'ach - (the gigantic pile of ashes which the Kohanim form on the Mizbe'ach into the shape of an apple, after the T'rumas ha'Deshen has been removed) is not subject to Me'ilah.

(b)Rebbi Yochanan holds - it is.

(c)Before the T'rumas ha'Deshen has been performed, even Rav will agree that the ashes on the Tapu'ach are subject to Me'ilah - since the Mitzvah has not yet been completed.

(d)After the performing of the T'rumas ha'Deshen - whenever the pile became excessive, it is taken outside Yerushalayim to be burned.

7)

(a)Rav holds 'Ein Mo'alin bo' (as we just explained), because T'rumas ha'Deshen is the final stage of its final Mitzvah. Rebbi Yochanan disagrees - due to the fact that the Torah requires the Kohen who carries the remaining ashes outside Yerushalayim to wear Bigdei Kehunah (a sign that that too, is part of the Mitzvah).

(b)The inferior garments that the Kohen wears for the final removal of the ashes - is due to the fact - that it is not befitting for a servant to wear the same clothes for pouring out a cup of wine for one's master, as he wears for cooking').

(c)We query Rav from the Beraisa 'Mo'alin bahen ad she'Teitzei le'Beis ha'Deshen' - which he will amend to read ' ... ad she'Tir'eh Latzeis ... ' (up to the time that they are ready to be taken out).

8)

(a)We query Rav from a Mishnah in Zevachim (which discusses wool and hair ... that were taken up on to the Mizbe'ach still attached to their respective limbs, and coals that fell off the Mizbe'ach - that were formed from the burning wood ...

(b)... not from the Emurim, which are subject to Me'ilah until the T'rumas ha'Deshen has been performed (as we learned in our Mishnah).

(c)From the fact that the Tana refers specifically to when they fell off the Mizbe'ach, we can extrapolate that - had they merely fallen from the Ma'arachah on to another part of the Mizbe'ach, one would need to return them ...

(d)... and whatever needs to be returned on to the Mizbe'ach - is subject to Me'ilah (a Kashya on Rav, who exempts ashes from Me'ilah).

9)

(a)To answer the Kashya on Rav, we draw a distinction between a coal - which is considered an entity, and ashes - which are not (and which do not therefore need to be returned).

(b)Others query Rebbi Yochanan from the Mishnah in Zevachim - since, the fact that the Tana mentions a coal, implies that ashes are no longer subject to Me'ilah (as we just explained).

(c)And we answer that - the Tana mentions specifically a coal (rather than ashes) to teach us that even a coal that falls off the Mizbe'ach does not need to be returned (despite the fact that it is considered an entity).

10)

(a)Besides bringing an Asham Me'ilos, someone who benefits from Kodshei Kodshim before the Zerikah or from Kodshim Kalim after the Zerikah, is obligated to pay - the value of what he benefited plus a fifth.

(b)According to Rav, his payment goes to Nedavah. According to Levi - it is used to purchase something that goes entirely on the Mizbe'ach (the Ketores).

(c)A Beraisa cited by Talmidin Lifnei Chachamim - with reference to Levi, discusses this very issue.

(d)The Beraisa rules that the Me'ilah under discussion is used to purchase something that goes entirely on the Mizbe'ach, which is the Ketores.

11)

(a)Another Beraisa supports Rav. The Tana there rules that someone who discovers that he used some of the money that he designated for his Chatas or for his Asham ...

1. ... before they have been brought on the Mizbe'ach - should add what he owes Hekdesh to the remaining money, with which he then purchases his Chatas or Asham.

2. ... after they have been brought on the Mizbe'ach - then the money that he owes Hekdesh goes to the Yam ha'Melach in the case of a Chatas, and to Nedavah in the case of an Asham.

(b)The reason for the latter ruling comprises two principle; Chatas she'Kiprah Ba'alehah, Meisah and - Kol she'be'Chatas Meisah, be'Asham Ro'eh.

(c)The Beraisa also rules that if someone benefits from Kodshei Kodshim before the Zerikah or from Kodshim Kalim after the Zerikah - he must pay what he owes to Nedavah (like Rav).

(d)Nedavah means, in the case of Kodshei ...

1. ... Mizbe'ach that - the money goes directly towards purchasing Kodshei Mizbe'ach.

2. ... Bedek ha'Bayis that - it goes to Bedek ha'Bayis.

3. ... Tzibur that - it goes to the boxes that are designated for Nidvas Tzibur.

12)

(a)The discrepancy between the Reisha of the Beraisa and the Seifa is the fact that - the Reisha differentiates between whether one discovered that one had been Mo'el before or after the Korban was brought (as we explained), whereas the Seifa states categorically 'Korb'nos ha'Mizbe'ach la'Mizbe'ach (irrespective of when the sinner discovered his sin).

(b)We answer that the author of the Reisha is Rebbi Shimon - who holds Chatas she'Kipru Ba'alehah, Tamus, and the author of the Seifa, the Rabbanan - who hold that it is only a lost Chatas that has not been found until another Chatas has been brought in its place that must die.

(c)To resolve the above discrepancy, Rav Gevihah quoting Abaye, told Rav Ashi from bei Kasil that - the Reisha is Rebbi Shimon, and the Seifa, the Rabbanan (just like we said).